Adolf Guggenbã¼hl-Craig Papers
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Gustavo Barcellos
Slightly at Odds: James Hillman's therapy Gustavo Barcellos Published online on 01 December 2015 www.arquetipica.com.br Slightly at Odds: James Hillman's therapy Gustavo Barcellos In 1987, year that celebrated the 25th anniversary of C. G. Jung’s death, James Hillman presented – in Milan, at the Italian Center of Analytical Psychology – a reflection on the old master, whereby, together with other equally interesting issues, trying at the same time absorb, understand and process it, argued that the therapy that we inherited from Jung, would leave the individual engaged in his daily round “slightly at odds with the daily round, displacing the usual, releasing the captive image and alleviating the suffering of Sophia in the material”.1 The text of this reflection was published in 1988, on the first issue of the now extinct British journal of archetypal psychology and art, Sphinx (edited by Noel Cobb e Eva Loewe), and is fundamental to comprehend how Hillman understood Jung. In my opinion, this image speaks even more precisely about the therapy that Hillman himself left us as his legacy, which was also called “image focused therapy”. Archetypal psychology places us, as patients, and psychology itself as an investigative field, in an essentially critical position, in a slight, albeit constant conflict with all daily things. The expression “slightly” always seemed interesting to me. Undoubtedly, the first aspect of this “James Hillman therapy” is the therapy of ideas. As with many others, James Hillman’s ideas modified my understanding of psy- chology, particularly the practice of psychotherapy. Hillman changed our way of think- ing and moving ahead with Jungian psychology. -
God's Answer to Job
Rel. Stud. 32, pp. 339-356. Copyright © 1996 Cambridge University Press WESLEY MORRISTON GOD'S ANSWER TO JOB Let the day perish in which I was born... [Job 3: 3a]1 ...he crushes me with a tempest, and multiplies my wounds without cause; he will not let me get my breath, but fills me with bitterness ... though I am blameless, he would prove me perverse. [9: 17-18,2ob] ... therefore I say, he destroys both the blameless and the wicked. When disaster brings sudden death, he mocks at the calamity of the innocent. [g: 22] I call aloud, but there is no justice. [19: 7 b] Here is my signature! Let the Almighty answer me! [31: 35 a] Then the LORD answered Job out of the whirlwind. Who is this that darkens counsel without knowledge?... Where were you when I laid the foundations of the earth? ... when the morning stars sang together and all the sons of God shouted for joy? [38: 1-2, 4a, 7] I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes. [42: 5-6] In the long poem at the centre of the book of Job, we encounter a decidedly impatient Job — one who curses the day he was born, accuses God of treating him unfairly, and demands an accounting from his maker. At the dramatic climax of the book, God answers Job out of a ' whirlwind ', displaying the wonders of creation and putting Job firmly back in his place. -
2019-DJA-Overview.Pdf
PACIFICA GRADUATE INSTITUTE M.A./PH.D. IN DEPTH PSYCHOLOGY WITH SPECIALIZATION IN JUNGIAN AND ARCHETYPAL STUDIES PACIFICA GRADUATE INSTITUTE | 249 LAMBERT ROAD, CARPINTERIA, CALIFORNIA 93013 | PACIFICA.EDU M.A./PH.D. IN DEPTH PSYCHOLOGY WITH SPECIALIZATION IN JUNGIAN AND ARCHETYPAL STUDIES (DJA) The Jungian and Archetypal Studies Specialization (DJA) is for students interested in exploring what Jung called archetypes: universal principles and organizing patterns that pre-condition and animate human experience from the depths of the collective unconscious, a universal dimension of the psyche common to each of us. The program curriculum enables students to develop a comprehensive understanding of the process of psychological development and transformation that Jung called “individuation,” which leads to the realization of the deeper Self, the greater universal person within us. This was the main focus of Jung’s study of alchemy. Jungian ideas inspired the polytheism of James Hillman’s archetypal psychology. For Hillman, gods and goddesses pervade everything. By engaging mythopoetically with life, and recognizing the gods and goddesses in all things, one can participate in the process Hillman called “soul-making.” This rigorous, creative exploration of Jungian and with the course material. The coursework itself is aligned archetypal psychology provides students with a range with Jung’s emphasis on the “ineluctable psychological of theories, skills, and practices they can apply directly necessity” of individuation, the process by which one might to their professional, personal, and creative lives, while attain deep self-knowledge, further the development of addressing the collective challenges and opportunities consciousness, and better understand the unconscious of our moment in history. -
A Dangerous Method
A David Cronenberg Film A DANGEROUS METHOD Starring Keira Knightley Viggo Mortensen Michael Fassbender Sarah Gadon and Vincent Cassel Directed by David Cronenberg Screenplay by Christopher Hampton Based on the stage play “The Talking Cure” by Christopher Hampton Based on the book “A Most Dangerous Method” by John Kerr Official Selection 2011 Venice Film Festival 2011 Toronto International Film Festival, Gala Presentation 2011 New York Film Festival, Gala Presentation www.adangerousmethodfilm.com 99min | Rated R | Release Date (NY & LA): 11/23/11 East Coast Publicity West Coast Publicity Distributor Donna Daniels PR Block Korenbrot Sony Pictures Classics Donna Daniels Ziggy Kozlowski Carmelo Pirrone 77 Park Ave, #12A Jennifer Malone Lindsay Macik New York, NY 10016 Rebecca Fisher 550 Madison Ave 347-254-7054, ext 101 110 S. Fairfax Ave, #310 New York, NY 10022 Los Angeles, CA 90036 212-833-8833 tel 323-634-7001 tel 212-833-8844 fax 323-634-7030 fax A DANGEROUS METHOD Directed by David Cronenberg Produced by Jeremy Thomas Co-Produced by Marco Mehlitz Martin Katz Screenplay by Christopher Hampton Based on the stage play “The Talking Cure” by Christopher Hampton Based on the book “A Most Dangerous Method” by John Kerr Executive Producers Thomas Sterchi Matthias Zimmermann Karl Spoerri Stephan Mallmann Peter Watson Associate Producer Richard Mansell Tiana Alexandra-Silliphant Director of Photography Peter Suschitzky, ASC Edited by Ronald Sanders, CCE, ACE Production Designer James McAteer Costume Designer Denise Cronenberg Music Composed and Adapted by Howard Shore Supervising Sound Editors Wayne Griffin Michael O’Farrell Casting by Deirdre Bowen 2 CAST Sabina Spielrein Keira Knightley Sigmund Freud Viggo Mortensen Carl Jung Michael Fassbender Otto Gross Vincent Cassel Emma Jung Sarah Gadon Professor Eugen Bleuler André M. -
Alchemical on the New York Times Best-Seller List for Nearly a Year
JAMES HILLMAN (b. 1926 – d. 2011) was a pioneering psychologist whose imaginative psychology has entered cultural history, affecting lives and minds in a wide range of fields. He is considered the originator of Archetypal Psychology. Hillman received his Ph.D. from the University of Zurich in 1959 where he studied with Carl Jung and held the first directorship at the C. G. Jung Institute until 1969. In 1970, he became the editor of SPRING JOURNAL, a publication dedicated to psychology, philosophy, mythology, arts, humanities, and cul- tural issues and to the advancement of Archetypal Psychology. Hillman returned to the United States to take the job of Dean of Graduate Studies at the University of Dallas after the first International Archetypal Conference was held there. Hillman, in 1978 along with Gail Thomas, Joanne Stroud, Robert Sardello, Louise Cowan, and Donald Cowan, co-founded The Dallas Institute of Humanities and Culture in Dallas, Texas. The Uniform Edition of the Writings of James Hillman is published by Spring Publications, Inc. in conjunction with The Dallas Institute of Humanities and Culture. The body of his work comprises scholarly studies in several fields including psychology, philosophy, mythology, art, and cultural studies. For the creativity of his thinking, the author of A Terrible Love of War (2004), The Force of Character and the Lasting Life (1999), and Soul’s Code: In Search of Character and Calling (1996) was lchemical A on the New York Times best-seller list for nearly a year. Re-Visioning Psychology (1975), which was nominated for a Pulitzer Prize, The Myth of Analysis (1972), and Suicide and the Soul (1964) received many honors, including the Medal of the Presidency of the Italian Republic. -
A DANGEROUS METHOD a Sony Pictures Classics Presentation a Jeremy Thomas Production
MOVIE REVIEW Afr J Psychiatry 2012;15:363 A DANGEROUS METHOD A Sony Pictures Classics Presentation A Jeremy Thomas Production. Directed by David Cronenberg Film reviewed by Franco P. Visser As a clinician I always found psychoanalysis and considers the volumes of ethical rules and psychoanalytic theory to be boring, too intellectual regulations that govern our clinical practice. Jung and overly intense. Except for the occasional was a married man with children at the time. As if Freudian slip, transference encountered in therapy, this was not transgression enough, Jung also the odd dream analysis around the dinner table or became Spielrein’s advisor on her dissertation in discussing the taboos of adult sexuality I rarely her studies as a psychotherapist. After Jung’s venture out into the field of classic psychoanalysis. attempts to re-establish the boundaries of the I have come to realise that my stance towards doctor-patient relationship with Spielrein, she psychoanalysis mainly has to do with a lack of reacts negatively and contacts Freud, confessing knowledge and specialist training on my part in everything about her relationship with Jung to him. this area of psychology. I will also not deny that I Freud in turn uses the information that Spielrein find some of the aspects of Sigmund Freud’s provided in pressuring Jung into accepting his theory and methods highly intriguing and at times views and methods on the psychological a spark of curiosity makes me jump into the pool functioning of humans, and it is not long before the of psychoanalysis and psychoanalytic theory and two great minds part ways in addition to Spielrein ‘swim’ around a bit – mainly by means of reading or surfing the going her own way. -
Eliphaz Speaks: Job Must Have Sinned Greatly
JOB 4 Eliphaz Speaks: Job Must Have Sinned Greatly Introduction : In this chapter, Eliphaz, the first of Job’s three friends begins to speak. After having kept silent for seven days and nights with the rest, the first words out of his mouth are not very encouraging to Job. Eliphaz basically assumes that Job must have done something very terrible to experience the extreme affliction and distress he’s going through. Eliphaz appears to be offended by Job’s reaction. This is typical of the oriental or Middle Eastern view of the tragedies and blessings of life—they are in direct proportion to what one does. But it is not necessarily consistent with God’s viewpoint or dealings with man. Therefore Eliphaz’ counsel to Job will not be very helpful at all. To give more authority to what he says, Eliphaz actually mocks Job’s integrity to make himself look like a wise counselor. In the end though, injustice is settled and the folly of Eliphaz and the other two “friends” of Job, Bildad and Zophar, is exposed: And so it was, after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, “My wrath is aroused against you and your two friends, for you have not spoken of Me what is right, as My servant Job has. Now therefore, take for yourselves seven bulls and seven rams, go to My servant Job, and offer up for yourselves a burnt offering; and My servant Job shall pray for you. For I will accept him, lest I deal with you according to your folly; because you have not spoken of Me what is right, as My servant Job has ”.—Job 42:7-8 This chapter serves as a reminder to us not to get too prideful in our own position because it is the Lord who justifies and is sovereign. -
Symbols of Transformation, Phenomenology, and Magic Mountain
Journal of Jungian Scholarly Studies Vol. 7, No. 3, 2011 Symbols of Transformation, Phenomenology, and Magic Mountain Gary Brown, Ph.D. On Volume I In celebrating the centennial of Carl Jung’s Wandlungen und Symbole der Libido, which was published in 1911-12, we must note the book’s complex history. Not only did the book set in motion his complicated break from Freud, who finally in 1913 wrote to Jung: “Take your full freedom and spare me your supposed ‘tokens of friendship’” (Bair 238), but having traced in it the mythical fantasies of a liberated American woman named Miss Frank Miller, whose case study had been published by the Swiss psychiatrist Théodore Flournoy, Jung realized that unlike Miss Miller, he was unaware of the myths he might be living in his own life. Since he had argued that only mythical imagos (his original term for archetypes) could release one from the domain of instinct, there had to be myths of which he was ignorant operating in his own development. It was especially important for him to learn these since he had argued that Miss Miller was headed for a schizophrenic breakdown without increased awareness of her mythic processes. Yet she was ahead of him. His awareness of this deficiency sparked his return to journaling, which, as John Beebe has pointed out in “The Red Book as a Work of Conscience, ” Jung had abandoned for over a decade while focusing on his worldly accomplishments. This return to journaling yielded the famous, recently published Red Book. Jung attributes his increased understanding of the stages of psychic processes to his practice of active imagination in this journal. -
Theoretical and Clinical Contributions of Sabina Spielrein
APAXXX10.1177/0003065115599989Adrienne HarrisTheoretical and Clinical Contributions of Sabina Spielrein 599989research-article2015 j a P a Adrienne Harris XX/X “LanguAGE IS THERE TO BEWILDER ITSELF AND OThers”: TheoreTICAL AND CLINICAL CONTRIBUTIONS OF SABINA SPIELREIN Keywords: psychoanalysis, Sabina Spielrein, Freud, Jung, language, Piaget, Vygotsky here are many ways to begin this story. On August 18, 1904, a T young Russian woman of nineteen is admitted to the Burghölzli Hospital. She is described as disturbed, hysterical, psychotic, volatile. She is Jung’s first patient and her transference to him was almost imme- diately passionate and highly erotized. After her release from the hospital that relationship is fatally compromised by Jung’s erotic involvement with her. Later she is caught up in the conflicts and breakdown of the relationship of Freud and Jung. We know this version of Sabina Spielrein’s entrance into the medical and psychoanalytic worlds of Europe from films and some early biogra- phies, from her letters and diaries written in the period 1906–1907,and even from her psychiatric records (Covington and Wharton 2003, pp. 79–108). Spielrein has been cast as a young madwoman, later involved Clinical Associate Professor of Psychology, NYU Postdoctoral Program in Psychotherapy and Psychoanalysis. A timeline to accompany this paper is available online at apa.sagepub.com. An earlier version of this paper was given as a plenary address at the Winter Meeting of the American Psychoanalytic Association, New York, January 2015. The author is indebted to many helpful readers: Ken Corbett, Steven Cooper, Donald Moss, Wendy Olesker, Bonnie Litowitz, and John Launer. -
Sabina Spielrein
1 Sabina Spielrein A Life and Legacy Explored There is no death in remembrance. —Kathleen Kent, The Heretic’s Daughter abina Spielrein (often transliterated as Shpilrein or Spilrein) was born on SNovember 7, 1885, in Rostov-on-Don, Russia, into a Jewish family of seven: one sister, Emily; three brothers, Jan, Isaac, and Emil; and a businessman father, Nikolai Spielrein, and his wife, Eva. Spielrein was highly encouraged in her education and, unlike many young girls at the time, was afforded lessons in Warsaw, though her youth is often characterized as a troubled one, a time when her mother was emotionally unavailable and her father exerted immense authority over the household.1 However, Spielrein was a bright and intelligent child, and as a budding scientist, she kept liquids in jars expecting “the big creation” to take place in her near future.2 Remembering her early desire to create life, Spielrein once noted: “I was an alchemist.”3 Sadly, the death of Emily, who died at six years old, sent Spielrein into a dizzying confrontation with mortality at the tender age of fifteen. This loss, coupled with confusing abuse at the hands of her father—dis- cussed in the next chapter—spun her into a period of turmoil for which she was institutionalized. In August 1904, at age nineteen, she was sent to the Burghölzli Clinic in Zurich, Switzerland, where she became a patient of a then twenty-nine-year-old and married Dr. Carl Jung. She was to be one of his 9 © 2017 State University of New York Press, Albany 10 Sabina Spielrein first patients, subsequently diagnosed with “hysteria” and exhibiting symptoms of extreme emotional duress, such as screaming, repetitively sticking out her tongue, and shaking.4 She was a guinea pig for a new “talking cure,” based on free association, dream interpretation, and talk therapy, as innovated by Dr. -
Archetypal Alchemy: the Transformation of the Psyche-Matter Continuum
Archetypal Alchemy: The Transformation of the Psyche-Matter Continuum by Stanton Marlan Presented to the International Alchemy Conference in Las Vegas on Oct. 5-7, 2007 www.AlchemyConference.com I'd like to begin with an Invocation since alchemical work requires assistance, if not from others from an other and from nature – in this instance a soror mystica: Oh soror, assist me with the work, for it is not for the sake of "I" but for the stone, and though I am unworthy of the art, I am also foolish, and so I go again to the prima materia dark and laden in mist and of unknown origin. Help me to transform you unknown one to achieve the stone and to be transformed by it. Page 1 of 27 Page 2 of 27 Fig. 254. The alchemical laboratory illuminated by Sol and Luna uniting in the sign of ten. Virgin’s Milk For me, alchemy began in an innocent love of nature. Its roots emerged in my childhood wonder in an elementary sensate engagement with “matter,” with stones, color transformations, and the excitement of living nature. I loved to play in the dirt and saw the dark earth as a cosmos teaming with life. The discovery of stones filled me with pleasure and I reveled in their variety of size, shape, texture, and color. I collected them and returned to this play daily. There was something mysterious about them, foreign yet more intimate in some ways than the world of human discourse around me. They held a secret and my secret was with them. -
Archetypal Psychology, Dreamwork, and Neoplatonism
19 Gregory Shaw 19 Archetypal Psychology, Dreamwork, and Neoplatonism I. Introduction Not easy this – and so esoteric, occult. James Hillman ccording to James Hillman, archetypal psychology is rooted in the Neoplatonic tradition of Plotinus, Porphyry, Iamblichus and Proclus.1 C.G.Jung, whom Hillman credits with being the “first immediate fa Ather” of archetypal psychology,2 was influenced by the Neoplatonists both directly and indirectly, while Henry Corbin, the “second immediate father” was even more directly influenced by Neoplatonists as evidenced by his work on Suhrawardi, Avicenna, and Ibn Arabi who carried the voice and vision of earlier Platonists, including their emphasis on the reality of the imaginal world so central to archetypal psychology.3 If Jung’s psychology can be read as a kind of Christian (monotheistic) Neoplatonism, the Neoplatonism of archetypal psy chology understands itself to be more polytheistic, reflecting more directly the thinking of Plotinus and other non-Christian Neoplatonists. Since archetypal psychology sees itself as rooted in, or at least inspired by Ne oplatonism, a closer examination of the currents of thought among the Neoplaton ists should shed light on certain characteristics of archetypal psychology. Specifi cally, I will argue that the theurgical Neoplatonism of Iamblichus (c.245–c.325) shares many theoretical assumptions developed by Hillman and that the theurgical rites advocated by Iamblichus bear remarkable similarities to the “dreamwork” of Robert Bosnak, a Dutch psychologist and student of Hillman, who developed a ritual practice of encountering imaginal entities. Yet before fruitful comparisons can be made between Iamblichean Neoplatonism and its contemporary expres sions, a significant misunderstanding by Hillman must be addressed.